MADE LIKE GOD: A RE-READING OF GEN 1:26

Abstract

At the centre of formation to the sacred priesthood is a human person. A major goal of the whole process of formation to the sacred priesthood is to facilitate a Christlike human(e) person who will lead other human persons to God as he (the formandus) also manifests the values and principles he hopes to encourage in the faithful. Paradoxically, apart from the crisis of faith which plagues our world today, human mores, values and character are among the foremost challenges in the formation to the sacred priesthood. The qualities of respect for persons and principles, sincerity of purpose, selflessness, commitment to a worthy goal, sense of community, tolerance and transparency, right judgement and discretion are in dire demand. Gen 1:26 gives the fundamental of the identity of the human person preparing to become a priest. What does it mean to be made in the ṣelem (image) and demut (likeness) of God? Are these two Hebrew morphemes the same? What are their implications for the self-understanding of the formandus and a better comprehension of his future flock? The morphological, lexical and patristic study of these Hebrew morphemes and their syntactical connection with their immediate and wider context constitute the crux of this scribal enterprise.At the centre of formation to the sacred priesthood is a human person. A major goal of the whole process of formation to the sacred priesthood is to facilitate a Christlike human(e) person who will lead other human persons to God as he (the formandus) also manifests the values and principles he hopes to encourage in the faithful. Paradoxically, apart from the crisis of faith which plagues our world today, human mores, values and character are among the foremost challenges in the formation to the sacred priesthood. The qualities of respect for persons and principles, sincerity of purpose, selflessness, commitment to a worthy goal, sense of community, tolerance and transparency, right judgement and discretion are in dire demand. Gen 1:26 gives the fundamental of the identity of the human person preparing to become a priest. What does it mean to be made in the ṣelem (image) and demut (likeness) of God? Are these two Hebrew morphemes the same? What are their implications for the self-understanding of the formandus and a better comprehension of his future flock? The morphological, lexical and patristic study of these Hebrew morphemes and their syntactical connection with their immediate and wider context constitute the crux of this scribal enterprise.